DADAVANI April 2012Year : 7, Issue : 6

Conti. Issue No.: 78

Editor :Dimple MehtaPrice : Rs. 10

Printed & Published by : Dimple Mehta on behalf of Mahavideh Foundation, 5, Mamtapark Society, Bh. NavgujaratCollege, Usmanpura, Ahmedabad-14.Owned by : Mahavideh Foundation, 5, Mamtapark Society, Bh. Navgujarat College, Usmanpura, Ahmedabad-14.Printed at : Amba Offset, Basement, Parshvanath Chambers, Nr.RBI, Usmanpura, Ahmedabad-14.Published at : Mahavideh Foundation, 5, Mamtapark Society, Bh. Navgujarat College, Usmanpura, Ahmedabad-14.

EDITORIALIllusion is the result of the joining of the non-Self matter (jada) and the Self (chetan). In

that illusion the false instillation, ‘I am this body complex’ gives rise to a complex called pudgal,also known as prakruti. And within, the Soul (Self) is verily separate as a Purush. Purush isParmatma (the absolute Self) and the body (deha) is prakruti.

In the state of ignorance, means until one has not realized that ‘I am Shuddhatma’ (pureSoul), Purush (the Self) and prakruti (the non-Self) behaves as being one. And ‘I am’ and ‘Iam doing’ with the sense of doership, pratishtha (installation of the energy of the Self) keepshappening for the next life. After attaining Self-realization (Atmagnan), one realizes ‘I amShuddhatma’. Purush (the Self) and prakruti (the non-Self) become separate. One is able toremain in separation by remaining in the state of the Self (Purush). In a way, both are separateonly, but because of past habitual practice, Purush (the Self) is not able to remain separate fromthe prakruti. And that is why only one is not able to experience the bliss of the Self. So nowwhat is the solution to remain separate from the prakruti? It is through following the Agnas.

After attaining Gnan, prakruti separated, but it has remained in the form of discharge.Whatever was charged in the past life continues to discharge. And that discharge is happeningthrough swabhav (naturally). Now this Akram Vignan suggests that this prakruti makes youdo forcefully, You ‘know’ to that and become separate from the prakruti. Now You are theboss of ‘Chandubhai’ (File number one). ‘Chandubhai’ is under the control of vyavasthit(scientific circumstantial evidence), and it continues to spin like a ‘top’ according to the inspirationof vyavasthit. ‘You’ have to ‘see’ that by remaining separate. ‘You’ are not to become mixedin the unfolding of ‘Chandubhai’. ‘This happens to me’ or ‘why such thing is happening to me?’You are not to get into all such trouble.

Now the vyavahar (worldly interaction) is settling (nikali). ‘You’ are to carry out theworldly interaction as if it is ‘dramatic’ and in case if vyavahar happens such that it hurts theother person then You should tell Chandubhai, ‘you cannot afford to do this way, this shouldnot be so.’ And You have to make him do pratikraman of atikraman, so everything willbecome cleaned.

‘You’ became separate from the prakruti so once You came in the state of the Purush(the Self), the real purushartha starts. What purushartha? So the response is that one should

This is how You remainseparate from the prakruti

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This is how You remain separate from the prakruti

Prakruti is discharging after attainingGnan

Questioner: The Soul is devoid ofattachment-abhorrence (raag-dwesh), nowhow can this prakruti become withoutattachment-abhorrence (raag-dwesh)? Whenwill this happen? What is the sequential orderof this?

Dadashri: Gross (sthool) prakruti(mind-speech-body) does not have anyattachment-abhorrence at all. Puran-galan(intake and output) is the nature of theprakruti. It is only the ego that does theattachment-abhorrence. It attaches to thatwhich it likes and it abhors to that which itdislikes. Prakruti is in its nature. Would it becold in winter or not?

Questioner: Yes, it would be.

Dadashri: When it (the ego) does notlike cold, it creates abhorrence. Some peoplereally enjoy cold weather, do they not?

Questioner: Yes, that is correct.

Dadashri: That is how it is; the prakrutiwill feel cold in winter time and hot in summertime. It is the ego that does raag-dwesh. Oncethe ego leaves, raag-dwesh is gone.

Questioner: So after attaining thisGnan, the prakruti automatically returns toits naturalness, does it not?

Dadashri: Yes, after attaining Gnan,prakruti separated, but it has remained in theform of discharge. It will continue to dischargeslowly and steadily. That which has beencharged will indeed get discharged. It willdischarge in the absence of the live ‘I am

{ Please note that ‘S’ Self denotes the awakened Self, separate from the ‘s’ worldly self. The Self is the Soulwithin all living beings. The term pure Soul is used by the Gnani Purush for the awakened Self, after theGnan Vidhi. The absolute Soul is the fully enlightened Self. The worldly soul is the self. In the same manner,‘Y’ You refers to the awakened Soul or Self, and the ‘y’ you refers to the worldly self. This differentiation isunique to critical understanding of the separation of the Self from the self a/k/a the non-Self complex that isaccomplished in the Gnan Vidhi of Akram Vignan.}

not mix (become one) in the prakruti and one should remain as a Gnata-Drashta (Knower-Seer) of the prakruti. ‘Chandubhai’ will become engrossed in the unfolding (udaya), but Youdo not become mixed in that, so there, the tapa (inner penance) will happen. Through tapa(penance), jagruti (awakened awareness) will result in experience (anubhav). And by doingpurushartha this way, one can become Purushottam (Absolute Self) having begun as thePurush (the Self).

‘Seeing’ the nature of prakruti, is called gnayakata (Knower-ship). Prakruti is gneya(object or thing to be known) and the Self is Gnata (the Knower). One has to keep ‘seeing’prakruti, that is all. The one who ‘sees’ prakruti is Purush and the one who is continuously‘seeing’ the prakruti is Parmatma. Thereafter, One remains as a Knower-Seer and in absolutebliss (parmanand) continuously.

Now to attain such a state is our goal. In this Dadavani, the understanding to commencepurushartha for the completion of that goal has been compiled. This will provide an exactguidance to all, to commence purushartha by remaining still in the state of the Self.

~ Jai Sat Chit Anand

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Chandulal’ (ego) automatically. That is what‘we’ call vyavasthit.

Discharge is happening through nature

Questioner: But here if one does ego,is charging not happening?

Dadashri: No. What are you calling asego? After this Gnan, the ego is no more. Theego that used to happen is finished. Here it isa “clear discharge!”

Many people have in their mind that ‘isego happening to me?’ I tell them, ‘No, itcannot happen. How can ego happen in that?How are You going to do ego without askingMe? In order for You to ‘do’ the ego, You willhave to come to Me; the key is with Me.’

Questioner: But Dada, what if that keyhas not given properly to You?

Dadashri: No, any method by which itwas done will do. Even if he gave me thewrong key, I have kept it securely. So I amtelling you not to be afraid, You simply remainin My Agna and nothing else. I don’t haveany problems. Remain in My Agna, and thenif the ego arises, there is no problem.

The discharge is happening naturally. Toheat up water is considered as charging. Butto cool the water, someone may ask, ‘Sir,what is the solution?’ Then we can tell him,‘Nothing. You just go to sleep. Through itsswabhav, its intrinsic nature, the water willbecome cool.’ That is what discharge is.

One cannot see fault in that which isdischarging

So everything is a discharge (an effect)in this world. Now, to find faults in that whichis discharging is meaningless and will not helpyou in anyway. Looking at faults in thedischarge of others perpetuates this worldly

life. What you (mahatmas) consider a result,an effect, a discharge is considered as a causeby the people who are not Self-realized(agnani), and that is precisely why theycontinue to get more entangled. They will sayto you, ‘you did this’ and you (mahatma)will say that, ‘No, this is the result, this isdischarge. I am not the doer.’ That is whyYou are fearless. He (agnani) feels yourdischarge as cause and will say, ‘Why areyou behaving this way?’ Hey mooah (mortalone), we do not have any fear and why areyou afraid? And if it all, if anyone has to fearanything, let it be Dada, because we are allHis followers. But ‘I’ would know that this isthe stock has been filled in the past life, isnow discharging. From where is he going toget any new stock?Prakruti will not let anyone go without

settling the accountThis world is prakruti controlled. It

makes one do against his will, and then hedoes it against his will. It will make you do iteven when you do not want to do it. Ourscience shows us that this prakruti is makingus do against our will, know to that andbecome separate from it. But this is for theone whose dehadhyas of, ‘I am this prakruti,I am the one who is doing this’, is gone.Otherwise prakruti makes the whole worlddance.One dances according to the dictates of

the prakrutiPrakruti means circumstantial evidence.

People dance according to the way theirprakruti dictates and yet they claim ‘I amdancing’ or ‘I am renouncing’. Renunciation ispossible only if it is in one’s prakruti. Ifrenunciation is not in his prakruti, his wife willdrag him back home.

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There is no end to prakruti. When youbecome a Purush (Self-realized), prakruti willcarry out its own function and the Purush willremain in his own domain. Purush means theSelf. Until you become Purush, you will danceaccording to what the prakruti dictates.

All the bad habits that you have acquiredfrom countless past lives are your obstaclesand that is why the prakruti has taken control.The Self is not like that. However, the prakrutiitself is saying, ‘God, please take charge’, butbecause people do not understand, they givethe prakruti the upper hand. Prakruti andAtma (Self) are separate, but due to theirproximity they are stuck so strongly to eachother since time immemorial, that they do notbecome unstuck at all. And therefore, thereseems oneness in their nature. Even the self(atma; relative self) feels that, ‘I will die’.Because it is one with the prakruti, is it not?Hey, how can you die? But his nature hasbecome one (with the prakruti).

One is completely, three hundred andsixty degrees, dependent on the prakruti. It isjust the ego one does; ego of ‘I will do thisand I will do that.’ That is all.

Prakruti is independent in effect

Questioner: If prakruti is notcompletely independent, then what is itdependent on?

Dadashri: No, even in effect it isindependent. From birth to death, it is all effect(result), it is independent. Prakruti isindependent in that, You do not have any sayin it. But You have some control in the causesthat are being created within, you can makesome change if you want to. Even there, youcannot make complete change. You can makesome change that if you feel natural enmity

towards someone, you can still decide withinlike, what do you gain from animosity? Soyou have that much right to make a changewithin, change in the causes, not in the effect.Effect will come exactly as it is meant to.

Effect of every cause comes lawfully

If one has created causes his whole life,where will those causes go? And if you havegiven rise to causes, then they are bound togive you their effect. Can you understand thatyou have given rise to causes?

Every activity gives rise to a cause. Ifsomeone calls you ‘worthless’, causes willarise within you with the counter attack, ‘yourfather must be worthless’. This is consideredyour cause. Him calling you ‘worthless’ iswithin the laws of karma but you respondingto him is not within the law. Do you notunderstand that? Why are you not sayinganything?

Questioner: That is correct.

Dadashri: So causes happen in this lifeand their effects will have to be suffered in thenext life.

Opinions can change through Gnan

Questioner: In the Gita, when Arjunsays that he will not fight, Lord Krishna tellshim that ‘you will fight by your nature, by yourprakruti, you are going to fight for sure’.

Dadashri: Yes, no one will refrain fromacting according to his prakruti, will he? EvenLord Krishna acted according to His prakruti,did He not? There is no choice, is there?Prakruti will not leave anyone alone. One onlychanges his opinion through Gnan. Accordingto the prakruti, raag (attachment) will not stopfrom happening. If his opinion changes that thisdoes not suit him, then he is free.

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One cannot catch the prakruti withoutawakened awareness

No one will refrain from acting accordingto prakruti, will one? Have you had any suchexperience?

Questioner: Yes. I had for sure, Dada.I would run to be first for the shower, this Ican see more during jatra (pilgrimage).

Dadashri: He will be selfish (swarthi)in everything, for going up, going down. Hiscalculation is always different.

Questioner: His attention would bepreoccupied in this only; his awareness is thereonly.

Dadashri: Let it be so for the prakruti,but because you like it, the one within is stillare not as aware. Now You understandbecause I explained to you. Every time it(prakruti) should understand. It should notbe like this. Why it is happening like that?Therefore, whatever happens, it is prakruti.But You should know why this happened, thisshould not happen.

Questioner: Then that is prakruti.

Dadashri: Yes. Yet, why do you hurryto take shower, why do you hurry to eat early,all that should be in Your awareness. Shouldit not? That means there was no awarenessthat is why this mistake had occurred. Thisprakruti unfolds the way one has brought itfrom past life.

He who used to get up at 6:30 AM, ispacing back and forth since 5:30 AM, thenknow that he is a selfish one, mooah! He iscalculating, let me use the toilet first, otherwisesomeone else will get in. We would know that,no? That he is selfish is not a problem, butone should have jagruti (awakened

awareness) for that. The awareness that whatis happening is wrong. His prakruti is likethat. Everything is such that even the prakruticannot be seen. He will gradually progress bystaying in satsang and with the inner intent ofservice to people.

Improvement yet comes throughauthority of intent

Questioner: But what is in the prakruti,can be recognized only if you show us, right?

Dadashri: Yes.

Questioner: When the parsing(fracturing the state) of prakruti happens thenonly it will be rid from the root, will it not?

Dadashri: Our science will show youeverything, that this is greed is here etc.,because the Seer ‘sees’ it after separating.Chandubhai’s greed will not go away, but Youwill know that Chandubhai’s greed is not goingaway. So then You can instigate a little bit, canYou not? Make him understand somehow andmake him give five to twenty five thousandrupees somewhere.

There is no restriction in science

Questioner: I cannot achieve controlover the self (prakruti), but the pure Soulintent (Shuddhatma bhaav) remains very well.

Dadashri: You have to hand the controlpart over to the police! You are not to controlthe prakruti. Exercising control exists in thepath of the duality of the good and the bad.Who can control Your prakruti now? You arenot the owner of it anymore. You are not‘Chandulal’ anymore and whatever happens,vyavasthit is the doer in that. Now how areYou going to control that?

Questioner: Will the mistakes that are‘seen’ leave?

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Dadashri: The ones that have begun tobe ‘seen’ are gone. Other people cannot seetheir own mistakes for sure. They see mistakesof others. You can see your own mistakes,can You not?

Questioner: I can see my own mistakesbut I cannot be rid of them.

Dadashri: No, do not do anything likethat. You do not have to do that. This is ascience. You just have to ‘see’ what‘Chandulal’ is doing; that is all You have to‘do.’ You are the boss of ‘Chandulal.’‘Chandulal’ is under the control of vyavasthit.Vyavasthit inspires him and ‘Chandulal’ spinslike a top as dictated by vyavasthit. And whenChandulal makes a big mistake, You have totell him, ‘Chandulal! Doing this isunacceptable.’ That is all You have to say.

Prakruti is not under our control

Questioner: The unchangeableinsensitivity (jadata) that is in one’s nature,has become strong and inflexible due toadvancing age. Some are angry and some aregreedy. So until one tries to improve his nature,satsang is not going to happen.

Dadashri: What it is, how much changehas occurred in nature of the prakruti todayfrom what it was, when you were young?

Questioner: It has changed quite abit.

Dadashri: It happens based on itsdevelopment. It will not happen if you try todo so. Nature of prakruti will change ascircumstances keep changing. But prakruti willnot let go. You cannot change the nature ofprakruti. It is the circumstances that keepchanging. Such circumstances should cometogether. Whenever you see an egoisticprakruti, it will only be in ego, and one with

greedy prakruti will be in greed from themoment he is born to the time he goes to thefinal station (on funeral pyre). If they haveprepared wood for his final station, he willsay, ‘Use that wood, and only so much wood,okay. The rest is for the house.’ He will makethat clear and then die. Because he has greed,does he not? So that is nature of his prakruti.

Questioner: Does the prakrutidecrease, go down?

Dadashri: When it becomes less, youare still not the one doing that. That does nothappen with purushartha, it becomes lessbased on scientific circumstantial evidence, orit increases too. Prakruti is not under Yourcontrol. So all You have to do is, ‘Wow, somuch greedy prakruti you have, it is not goingto let you become free the entire life.’ So, thebhavna (inner intent in discharge) you have tomake is, ‘whatever wealth I have, may it bespent for the salvation of the world.’ If you dosuch bhavna, then fruit of it is that your mindwill be vast and charitable in the next life. Thislife the prakruti is spoilt, this life is gone likethat, but at least improve the next life. So,seeing this prakruti, you should improve thenext new one. This prakruti is cautioning youto improve your next one if you do not likethe current one, otherwise leave it alone if youlike it. Therefore, all you have to do is to dothe bhavna only, nothing else.

Interaction with prakruti by conversations

Questioner: Now, one does not haveto do anything. The Agna that You havegiven, states that one does not have to doanything, that awareness is to be maintained.When I feel like reading or doing somethingelse, even then this awareness remains that itis my unfolding karma and that I have todischarge it.

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Dadashri: You have to interact with theworld as ‘Chandubhai’, with the awarenessthat You are not the doer and it is ‘Chandubhai’who is doing all that. You do not have to say,‘It is unfolding of karma (udayakarma).’ Askhim in the morning, ‘How are you Chandubhai?Are you feeling good or not?’ This is becausehe is Your neighbor, is he not? What is wrongin that? Try and get something done that waywith the prakruti and see what wonderful workhe does!

Questioner: There is no need to fightwith it.

Dadashri: No, You should know howto adjust with the prakruti. The prakruti iswonderful by nature.

Prakruti is wonderful, but we complicateit. So you can also say, ‘You are now thefather of a son and a daughter. You aresomething else! You are a big lawyer.’ Thereis nothing wrong in conversing like that with it(prakruti). Close your room door andconverse with him. When can you call it as‘conversing’? It is when the ears can hear You.Others around you do not hear it but yourears do. But You do not converse like that, doYou? ‘You’ have become separate and that iswhy You can have the ongoing experience ofthe separation. Some do speak like this andexperience direct inner separation. Being aneighbor, what is the problem with asking him,‘How are you?’ You are still going to drink thetea; and is that Your tea? It is his tea, notYours, is it? Say to him, ‘Drink a cup and halfof tea.’ Tell the other person, ‘Give Chandubhaisome tea.’ This path is such that you can eat,drink and have fun and go to moksha.

Prakruti will comply through reasoning

Now that you have attained this Gnan,

you should not waste a single moment inspiritual apathy. You do not have to get angryat the prakruti or tell it off. You simply haveto say, ‘I will give you whatever you want toeat, but please accept this request of mine.’Tell the body, ‘Please accept this request ofmine.’ If the ego is getting out of control, tellit, ‘Please accept this request of mine.’

Questioner: What if you defy theprakruti, Dada? What if you confront it?

Dadashri: No, the prakruti will opposeyou if you oppose it. That is what it wants. Itis waiting for you to defy it, so it can take youin its clutches. You should not do that. Youhave to reason with it and persuade it. Nomatter how old the prakruti, it is like a child.There is no telling where it will do wrong andupset everything, just like a child. Because itis childlike, you have to reason with it, explainthings to it, coax it, entice it, tempt it, feed itits favorite food, in order to get Your workdone.

Questioner: You mean we have topamper it in order to get the work done?

Dadashri: No, not pamper it, butexplaining things to it. Pampering the prakrutiis a wrong approach; you have to make itunderstand. Keep on doing so until it says,‘yes’, on its own. You cannot accomplishanything until it understands. However, do notgo against it, it will go off on the wrong trackif you do. If you keep hitting an ox, it willoverturn your cart. If you strike an ox, it willstart running. You may think it is responding tothe beating, but you can never tell when it willoverturn your wagon. Instead it is better thatyou coax it gently. The prakruti is like a child,no matter how old it is. A person’s prakrutimay behave like a mature adult all his life butthere is no telling when it will turn childlike. It

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will cry, become indignant, it will whimper andwhine; it does all sorts of thing, does it not?

Questioner: Yes, it does.Dadashri: Since the prakruti is

childlike, it is easy to persuade it, is it not?You need to accomplish your work by

reasoning and explaining things to the prakruti;in fact it is essential and then it will say, ‘yes’,to you, but until it agrees with you, everythingyou do will be in vain.

It may say ‘no’ to you for six monthsunrelentingly, yet in a matter of only fifteenminutes of making it understand, it will agreewith you. It is like a child, and if it becomesobstinate, it may never change even in athousand years. There is a big differencebetween the prakruti becoming obstinate andmaking it understand. It is a special skill andan art to make it understand. No matter howobstinate a child may be, if you have the skillsto explain things, then he will understand andobey. Otherwise the child will throw a tantrum.You must know how to do this. The presenceof the Self within makes us learn all this easilyafter knowing the Self. You can attain the artof all skills, if you look for them. If you lookfor a solution and wait long enough, the answerwill come to you intuitively, providing you lookwithin. Instead people do not even botherlooking for the right solution, they have noclue and yet they go around forcing andpressuring the prakruti.

Prakruti is mishra chetan

Questioner: In what sense do youmean that the prakruti is like an old man?

Dadashri: It is like an old man fromthe perspective that it will not budge or give inno matter what challenges it has to face; it willremain firm and obstinate. And if it were to

give in, it will do so in no time. ‘We’ have‘seen’ this. If the prakruti were inanimate(jada), it would never let go; it would remainunperturbed, then it would be regarded asbeing vitarag (without attachment-abhorrence), but the prakruti has been touchedby Chetan (the Self). It is mishra chetan (‘I’with wrong belief).

What is mishra chetan? All thesubatomic particles (parmanus) of the prakrutiare called mishrasa (mixed parmanus). Whenthe mishrasa release their effects and dissipate,these parmanus are called vishrasa (pureparmanus). With bhaav (intent) the pureparmanus become mixed again and thisprocess (charging) is called prayogsha.Charging parmanus are called prayogsha.Atoms ready to give effect and whilst givingeffect, are called mishrasa. After discharge,atoms become pure and are called vishrasa.The inherent attribute of the parmanus of theprakruti have attained chetan bhaav due toits close proximity of the Self and therefore itis amenable to explanations and internalconversations. If you speak with this taperecorder (inanimate object) or shout at it, is itgoing to understand?

Although people have not realized theSelf, their life does go on, does it not? That isbecause the prakruti is mishra chetan. Dosome people, who are very street-smart, notget ripped off, sometimes? Why is that? It isbecause of the prakruti; it takes someone whoknows how to reason with the prakruti.

Explaining is more beneficial thanreprimanding

Questioner: Sometimes, it does notwork despite reasoning with them.

Dadashri: That means one does notknow how to make them understand.

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Questioner: Many times, despitereasoning with the prakruti, it does not comearound and so I have to reprimand it. Forexample, the doctor has told me to eat onlytwo puris (fried bread) but when they servemango pulp with puris, the prakruti will wantto eat three puris. At such a time it will notlisten if I try to reason with it, and so I haveto scold it. I cannot sweet-talk with it at thattime; I have to be firm with it.

Dadashri: It is like this, the bestapproach is to explain things to it, but if thatdoes not work, then you can reprimand it; butthat is the second step. It is fine in matters ofthe body but where the mind is concerned, itis not good to reprimand it. The body isinanimate so there is no problem there, butwhere the mind is concerned, you have toreason with it. It is also better to reason withthe body if you know how. The body listensto us too.

Questioner: The more the prakrutibecomes natural, the more easily it will agreeand listen, is that so Dada?

Dadashri: Yes, that is true. What do allthese parmanus say? They are associated withthe properties of the Self and so they say,‘We have not come here for your scolding.’This is all a science; when You scold theprakruti, you will see results immediately.

Questioner: Even if I tell ‘Chandubhai’many times, if I scold him heavily (thapko),he becomes obstinate (aadayee); so then whatshould I do?

Dadashri: If he becomes obstinate, Youdo not have to do anything; You just have tokeep ‘seeing’ that. The Self has no shakti(energy) ‘to do’ anything at all. The Self is anon-doer; the Self by nature is gnata-drashta-

parmanandi (knower-seer-in absolute bliss).Everything that needs to be ‘done’ is of thepudgal (the non-Self complex). All the actionsare of the element that is jada (matter).

Questioner: When Chandubhaibecomes obstinate and hurts the other person,what should I do?

Dadashri: You should ask him toapologize. You should tell him, ‘Chandubhai,you became obstinate so ask for forgiveness.’How wonderful this Akram Vignan is thatYou do not have to do anything. You have totell Chandubhai; You have to reprimand him,‘Why did you get angry at him? Why are youdoing this?’ You should tell Chandubhai, ‘I willdo whatever you say but you abide by what‘I’ tell you for an hour.’ For one hour stay inDada’s Agnas and then do what Chandubhaisays. You have to ‘see’ that too. If he is makingYou do anything contrary to Your goal thenYou should not listen to him.

He will not listen when there is bribe

Leave and forsake anything thatinterferes in the path of liberation and proceedforward. That is considered, as following thegoal. You must make sure that you must notlose sight of your own goal (dhyeya) ofmoksha no matter how difficult thecircumstance you encounter.

Some days, does everything work outaccording to your goal? Nothing goes offtrack? So it has all become natural (sahaj),has it not?

Questioner: I have to keep turning the‘handle’ within.

Dadashri: Do you have to keep turningit? But do they (the kashayas of anger, pride,deceit and greed), listen to you? Right away?

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Questioner: Yes, right away.

Dadashri: Right away? It takes no time?That is good. The hallmark of internalseparation and liberation is the extent to which‘they’ listen to You. The more they pay attentionto Your instructions and listen to You, thegreater the freedom. You are separate fromthem by that much. The Self (the absoluteSoul) cannot be bribed. It cannot be temptedby any bribes. When the self takes bribes andsuccumbs to such intense greed (lalacha), thekashayas will stop listening to You (theenlightened Self). If the self if being deceitful incorruption, then it will stop listening to You(the Self who has the goal of moving ahead onthe path of liberation). Once one tastes thefruits of intense greed (lalacha) and the bribes,those inner enemies (kashayas) will not listento him.

Anger is discharge effect

Questioner: Anger (krodha) arises evenafter taking this Gnan (experience of the Selfand knowledge of the doer, received in theGnan Vidhi), so is it considered discharge?

Dadashri: Who is having krodha, Youhave to ‘see’ that.

Questioner: If it keeps coming veryoften, even then it is considered discharge?

Dadashri: If it comes hundred times orfive hundred times, all that is considereddischarge. You (the Self) have to say,‘Chandubhai, you keep getting angry a lot, soask for forgiveness from everybody.’ Do Younot say like that? The mistake had happenedexactly.

Prakruti does wrong: Purush does right

The prakruti may do wrong but Youcorrect it from within. What do You have to

tell ‘Chandubhai’ when he does somethingwrong? You have to tell him, ‘Chandubhai,what you are doing is wrong, it should not beso.’ So then Your work is done. The prakrutican be good today and turn out bad tomorrow.You do not have anything to do with it. TheLord says, ‘You do not ruin Your goal andliberation.’

Human nature is such that one becomeslike his prakruti. When the prakruti does notimprove, he says, ‘Ah! Forget it!’ Hey you!Do not worry if it does not improve, You justimprove things from within. Then it is not Yourresponsibility. That is how scientific all this is.There is no responsibility on Your partwhatsoever, for anything that is going onexternally. If you understand only this much,you will be able to solve your problems. Doyou understand what I am saying?

Questioner: Yes, I do understand.

Dadashri: What did you understand?

Questioner: I simply have to ‘see’; Iam not to become one with it (tadatmya).

Dadashri: Not like that. Even if youbecome involved with it, You shouldimmediately say, ‘This should not be so. Allthis is wrong.’ The prakruti will do everythingbecause it is irresponsible. But by simply sayingthis much You become free from all liability.Now do you have problems with any of this?

Questioner: There is no problem, butthis awareness is not there at the time of anger.

Dadashri: Our Gnan is such that it willkeep You in awareness. You will dopratikraman (the process of asking forforgiveness for any wrong doing or hurt causedto others) and everything else. Does awarenessremain for you or not?

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Questioner: Yes, it does Dada.

Dadashri: Every time?

Questioner: Yes, every time Dada.

Dadashri: Our Gnan is such that it willconstantly keep You in awareness andawareness itself is the Self.

The prakruti will even have opinionsand everything else, but You should becomefree of opinions. You are separate from theprakruti. This ‘Dada’ has made that separationfor You. Thereafter You have to play your roleseparately. You should not get involved inproblems of ‘Chandubhai’.

Prakruti becomes utterly soft if the Selfdoes not become involved

Questioner: But Dada, prakruti canbecome soft with Gnan, can it not?

Dadashri: It will become utterly soft,because the light of the Gnan does not go init. All this runs in the presence of the Self.Now the Self is there, its presence is there,but its light does not go in it, does it?

Questioner: It does not go, so theprakruti…

Dadashri: It becomes soft. Prakrutiwill work in the presence of the Self, but thelight will not go in it.

Questioner: What does ‘light will notgo in it’ mean?

Dadashri: Power is gone from it.Prakruti’s power becomes cold. It becomessoft. One becomes angry, that is only prakruti.If you do not say a word, and prakruti isbecoming angry, we call it gusso (anger withoutviolent intent). And if prakruti and ego togetherdo it, we call it krodha (anger with violentintent). So the ego does not go away, it is its

power. Ego does not go away from the otheralso, does it? That is not power. Powerlesskrodha does not scorch anyone, it will notburn.

Only effect remained after the causesare stopped

Here ‘effective moha’ (discharge,charitra moha) is considered to be ‘causalmoha’ (charge, darshan moha). It is simplyyour belief that ‘I am becoming angry’. Butthis anger is only there as long as there isillusion (bhranti). It is not anger at all; it is an‘effect’ (of past causes). When the causes end,then only the effects remain and once thecauses are stopped, then one is not responsiblefor the effects. The effect will not refrain fromhappening.

No matter how angry Chandulal isgetting, if the awareness-sense (bhaan), ‘it ishappening to me’ does not arise for You, thenYou are not liable. Such is this science(Vignan). ‘You’ must remain absolutely certainand assured in this, and if at that time anyonegets hurt, then You have to say, ‘Chandubhai,do pratikraman, why did you do atikraman?’‘You’ are separate and ‘Chandubhai’ isseparate. One is doing the anger and the otherOne is saying ‘no’ to it. The part that is saying‘no’ is the part of the Self and the one doingthe anger is the part of the pudgal.

One needs to see that no one gets hurt

Pudgal bhaavs (intents of the non-Self)arise within; those are called worldly intents(sansar bhaavs). Varieties of intents wouldarise within, all those are also pudgal bhaav.That intent which arises and then getsdestroyed, all that is in pudgal bhaav. If youget stuck to it with, ‘such intent arose withinme’, then you have to suffer the beating.

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Questioner: But whichever pudgalbhaavs come, and whichever we ‘know’ asthe ones which happened, then are those inthe form of charge or discharge?

Dadashri: Those are in the form ofdischarge.

Questioner: It does not matter, whetherthey come good or bad, anything that maycome?

Dadashri: Good or bad is assignedby the society, it is not so in the home ofGod. This is just that good or bad isaccording to an individual’s society. Webelieve it is a paap (sin; demerit karma) tokill the goat and some people do not believethat as paap. So it is the arrangement ofsociety, the good and the bad. It is all thesame at the God’s place. There is no need tobe concerned with right thought or wrongthought, when you want to go to moksha.Yes, you have to see is that if someone getshurt through your thought then You have totell file number one that, ‘Brother, ask forforgiveness, ask for forgiveness.’ You just haveto see that no one gets hurt. You do not needto hurt anybody through your medium. It isnot becoming of you. It is not possible thatyou push someone and then go to moksha.You cannot hurt the slightest amount toanyone.

Udvega happens to Chandubhai, not You

Questioner: But even now residualfeelings of udvega continue to arise within us,does it not?

Dadashri: Udvega (severe emotionalagitation) and vega (motion) will both occur,but they are occurring to ‘Chandulal’. Theyare not occurring to You, the pure Self. ‘You’will know that the udvega is occurring in

‘Chandulal’. If Chandulal has done transactionof udvega, then ‘Chandulal’ will experience it,otherwise he will have aavega (emotion) orvega. You (the real Self) can know all that.

Questioner: But we live trapped inudvega, do we not?

Dadashri: No, it is not like that. Doyou believe that the one who is trapped inudvega is ‘Chandulal’ or You?

Questioner: But ‘Chandulal’ remainstrapped, does he not?

Dadashri: He may be trapped but whatdoes that have to do with You? Whatever hasto discharge is going to discharge, there is noother way. You do not have any say in it.‘You’ should not feel that You are trapped,because the pure Soul is the pure Soul.Shuddhatma is Shuddhatma. Nothing canaffect it and that is Shuddhatma.

Saying ‘this is not mine’ one can remainseparate from the prakruti

These kashayas are only worldlyinteraction (vyavahar) kashayas. These arenot nischaya kashayas (of the Self). But theytend to become weak. Finally one should nothave even relative kashayas.

Questioner: These vyavahar kashayasare the ones that entangle and cause problems.

Dadashri: No. After Gnan how cankashayas confuse-entangle You, the Self?

Questioner: These kashayas whichhappen in file number one are verytroublesome. Therefore uneasiness arises andthen conflicts continue to happen.

Dadashri: But it does not happen toYou, does it?

Questioner: In the belief part it is so

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that it is not happening to me, but theexperience that is there, I do not like thatexperience.

Dadashri: You just say this much thatthis is ‘not mine,’ then it will not touch You atall. If you say just that which is in the belief,‘not mine,’ then it will not touch You. If youdo not treat it this way, it will manage to getin and take hold of you.

Questioner: But do I have to say thisagain and again?

Dadashri: Yes, you have to definitelysay it at that time. When it tries to get in thencan you not understand and reject it by saying,‘hey, you are not mine, why are you trying toget into someone else’s house?’ You have tospeak like this. Vyavahar (internalconversation), means one has to speak eachand every word.

Questioner: I become aware that it isnot mine an hour later.

Dadashri: If you speak so then it willnot come again at all. It will simply say, ‘I amleaving.’ This will not touch You at all.

Good habits-bad habits are theattributes of prakruti

Elsewhere they make you leave orchange attributes of the prakruti and its habits.Alas! When will you achieve that? Whereashere we say that the Soul is eternally free andseparate from the good habits and the badhabits of the prakruti. In the Akram path wesimply walk away from this ‘shop’ of therelative self by saying, ‘This “shop” is not mine’,whereas in other paths they make you emptythe ‘shop’ one item at a time. How long wouldthat take? Instead, if you just step down bysaying, ‘This is not mine,’ that would be theend of that!

What can you accomplish by scoldingprakruti?

Questioner: So do ‘I’ have to shake itoff in this way that ‘I’ do not have any give ortake (levadeva) with it all?

Dadashri: ‘You’ have nothing to do withit and You have to remain as the Knower-Seer of that. If he creates too much problemsfor someone and if someone gets hurt thenYou should say, ‘Why are you doing thesethings without any purpose? Now how manydays do you want to be bound?’ ‘You’ shouldjust say such things and be free. ‘You’ shouldnot become irritated with him. If You gotirritated with him, then what is the meaning init? What are You looking for in prakruti –what are you looking for from that which hasbeen charged by pumping chetan (life force)in it? And if it happens then what can beachieved by scolding him?

Inner intents are verily correct internalinteraction

Questioner: You had given a goodexample about Tansa’s water supply; even ifone shuts off the valve from there, the waterthat that is still inside the pipe comes out.

Dadashri: For these people, the valvethat allowed the incoming water, the inflowhas been shut off, but the outflow continues.Now if there is some tar in the water that iscoming out, then tar will come out togetherwith the water. Do you have to scold him atthat time? That is what was filled in the pastlife, and so that is what has to come out now.Why do you get upset with him? It will haveto empty, will it not?

Therefore, the mahatmas’ interactionsall an uchit vyavahar, high level interaction,because what happens within, the moment you

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get angry? The answer is ‘this should nothappen?’ On the one hand one becomes angryand on the other hand, there is the remorsethat ‘this should not happen.’ The changedopinion is Your vyavahar. ‘This should nothappen’ - that is Your uchit vyavahar (highlevel interaction).

Worldly interaction is discharge thenwhat is the problem?

Questioner: After taking Dada’s Gnan,I do not like certain discharge that happen inthe worldly life, so how can I accept it?

Dadashri: So if you like them, they areyours and if you don’t like them, they aresomeone else’s? Whether you like them ordislike them; both have to be settled withequanimity. And for those that you do not like;go on the terrace and shout out, ‘all of youcome together!’ Otherwise you don’t have toworry at all about charging.

Questioner: You had said that I shouldnot worry about discharge.

Dadashri: What do people say aboutdischarge? They say, ‘Why do all these thingshappen to me? I still have anger, I have this…’Mooah (the dying one)! This is a dischargethat is taking place; it is good that it ishappening. If the discharge were not tohappen, it would become a problem. When‘we’ are saying that it is discharging, you aresaying you are fed up with it. Really youshould have the approach that ‘it would begood if the discharge were to happen as earlyas possible’ – that is what ‘we’ mean when‘we’ are saying so. So when the discharge istaking place, you should be happy that, ‘Ohho ho! It is very good that it came outquickly.’ If the discharge is not taking place,then on the contrary you should take the

trouble to do something about it. It is nothappening so you should make it come. Iwas telling you to ‘do’ the contrary. Call themand tell them, ‘come, welcome’, you shouldtake care of it.

The knower does not have a loss

Questioner: We are sitting here andyet our chit goes out and comes back, sothen is it unawareness (ajagruti) or the faultof prakruti?

Dadashri: It is a function of prakruti,it is not ajagruti. You do come to know thatthe chit is going out and coming back, do Younot?

Questioner: Yes.

Dadashri: So you are the Knower. Itwill go out and come back. If a goat slips outand returns then what is the loss for the knowerin this? What will happen to a goat keeper ifa goat slipped out and did not return? But allthis will definitely return. However many wentout from here, they will come on their ownwhen they are hungry. Where will they go? SoYou simply have to keep seeing (chit). ‘Ohho ho! Are you wandering out there?’ Youshould say. ‘Are you wandering in Bhuleshwar(a suburb of Mumbai)? Why? Do you wantsomething?’ This is what you should say. Somemay be wandering in Bhuleshwar, or somemay wander in Zaveri Bazaar too! Where doesthat chit go?

Questioner: This is just that sometimeit goes.

Dadashri: What is the problem if itgoes? It is a fault of prakruti. You have jagruti(awareness), then only You can know. It is notharmful in that. When You go with chit then itis a problem.

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In the state of the Self there will not beany stain

If you remain as the Self, then all thekarma discharge, but when you do not remainas the Self, if you interfere slightly, then thatkarma will leave a slight stain on you. Becausewhatever the belief there is, it is not Yours;you are making a mistake there.

Questioner: Does one slip from the Selfinto the non-Self state?

Dadashri: No, it does not shift. It doesnot go into the non-Self. But in his mind, hefeels, ‘Who is this? It is my mistake, is it not?’But it is ‘my mistake’ when you were‘Chandubhai’. Till then it was your mistake.Now, You have become a Shuddhatma.Shuddhatma does not have such mistakes atall. So at the most, when that happens, Youshould say, ‘Chandubhai, Oh ho ho! You madea mistake, you made a huge mistake!’ Whathappens with that? When You say that, itshows the separation and Your responsibilityends there.

Need of increasing awarenessOur Gnan is such that when someone

accuses you of stealing his watch, You wouldtell him, ‘Sir, whatever you think is correct.’You have to become the Self and then givehim the answers. Then, if at that moment, Youbecome ‘Chandubhai’, the Self (Atma) givento you ‘goes away’. So this is the problem inour Akram Vignan.

Questioner: Even during the problem,awareness continues developing. This is a pathof developing awareness.

Dadashri: Yes. Your awareness willincrease a lot. It will go a lot higher. But, indaily interactions, now even if the slightestinterference were to exist; then he (Chandulal)

will immediately accept it; ‘When did I steal?’Hey You! Why are You defending him(‘Chandubhai’)? Why do You have to defendsomething that is not about You? You do nothave to defend what is not about You. It isYour mistake when you accept it as Yours, isit not? Later the awareness comes and Hesays, ‘I made a mistake.’ The realization comeslater on, but that much awareness is there.

This Gnan is such that it will take Youto moksha. But You should help it a lot withYour awareness. You should make the effort(purushartha) to help him.

Questioner: There is no need forpurushartha, after the separation of the Self(Purush) and the non-Self (prakruti), is there?

Dadashri: No, real purushartha beginsthereafter.

Questioner: Why does one have to doany purushartha after that?

Dadashri: To become separate fromprakruti for ever. Because, what prakruti saysthat You (Purush; the Self), have becomeseparate, but what about me? ‘You’ had spoiltus. Take us to our main place, and then youwill be free, otherwise you will not. That iswhen you have to do the purushartha.

Real purushartha only after becomingPurush

The real purushartha begins after onebecomes a Purush (the Self). Prakruti (non-Self complex) and the Self have becomeseparate. As long as you were ‘Chandubhai’,there was the prakruti. The prakruti used tomake you dance as long as you were‘Chandubhai’. You have become the Purushand prakruti has become separate.Purushartha arises after one becomes the

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Purush. Awareness lies in purushartha forsure. What else can be in purushartha? Theunflinching decision of Yours (nischaya) shouldbe there. You should converse with the non-Self with steadiness.

Questioner: This means that I shouldnot insist that this is right and this is wrong.

Dadashri: There is nothing wrong orright. You must not insist on this at all. Butyou have never experienced something likethis before. If someone accuses you ofstealing, you have never heard or experiencedsuch a thing before, and suddenly you hearthis, so what would happen? The non-Selfwill become emotional. That is why Youshould say to ‘Chandubhai’, ‘You are a thief.Don’t worry if someone calls you a thief.’‘You’ need to let him know such things fromthe beginning. Tell him, ‘Don’t worry ifsomeone blames you. Don’t worry even ifsomeone slaps you.’ ‘You’ should let himknow that in advance. Otherwise, even ifsomeone does not slap you but does thegestures, it will have an effect on you. So aprior practice is beneficial. You should makehim rehearse that, should You not? It is helpful.So, when he faces such difficulty, then thatrehearsal will be helpful. This Gnan is keepingso many people in uninterrupted bliss(samadhi).

Taking side is a big weakness

Questioner: You gave us this drashti(vision) for cleaning the faults, yet why is itthat one ends up taking sides and protectingthe prakruti?

Dadashri: That is exclusively becauseyou are still on the side of prakruti. ‘We—the Gnani’ cannot take the side of prakrutieven for a second. There is readiness to forgive

the prakruti the moment a mistake is ‘seen’.Any protection given from now onwards is agrave mistake. If one conceals, that is alsobeing partial; it is also a mistake. If you say,“Dada, this is wrong.” Then I should readilyadmit, “Brother, it is wrong.” If I use otherwords to protect or do vakilaat (plead like alawyer), it is a mistake.

Questioner: To cover up is aweakness.

Dadashri: It is a mistake indeed.

One can go beyond prakruti, if onebecomes a vitarag

Questioner: How can one forgive theprakruti?

Dadashri: There is no need to beirritated with prakruti, or anything else. Oneshould not to be irritated with or to take theside of one’s own prakruti. And grantingforgiveness means not to have attachment orabhorrence, but have vitaragata (absolutestate beyond attachment-detachment). Thebad—offensive will express for sure. This mayhappen to the Gnani even, on a rare occasion,but ‘we’ would become instantly vitaragtowards that.

Whatever happens through prakruti,what is it all about? It has come to udaya(unfolding). Whatever prakruti has to suffer(pleasure or pain) that is what you aresuffering. Whatever I speak, the mind mightsay, why did I speak this? But it will not do,because it is simply not under ‘our’ control,it is already woven into the (now unfolding)prakruti and hence he will speak for sure,and ‘we’ are to continue ‘seeing’ that. Doyou understand what I am trying to convey?If this is understood completely, major workwill be accomplished!

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Vyavasthit, only if one remains theKnower-Seer

What else remains besides theShuddhatma? Only prakruti remains. That isthe guilty one. Whatever the prakruti does,You (the Self) are neither to say, ‘do it withvigor’, nor to say, ‘don’t do it’. You (the Self)are to remain the Knower-Seer, then it is‘vyavasthit’.

Once in a while, to pacify the prakruti,you have to tell the prakruti that it is vyavasthit,because all kinds of puzzles arise internally, andat that time worldly knowledge would take over.So You have to announce this Gnan, that it isvyavasthit. Vyavasthit means not to interferein the functioning of the prakruti.

Agna is verily purushartha

Questioner: We have come with ourprakruti, which is misery causing. Now weattained Gnan (Self-knowledge) from thevitarag. Now prakruti will play its role andit continues to feel pain and pleasure, whenwill that become less?

Dadashri: Not less, it will not affectyou at all later. When You know that it issomeone else’s (parbharyu - not of the Self)then You will have the complete experience.At the moment one does not experience thatit is of someone else, does one!

After the Self becomes separate,purushartha remains. Purushartha had notopened up as long as dehadhyas (belief that‘I am Chandubhai’) existed. Purusharthabegins after Purush and prakruti becomeseparate. With continued purushartha onegradually becomes Purushottam (God). Onebecomes Purushottam (God) from Purush(Self-realized). Purushottam yoga (union withGod) arises. What purushartha does one

have to do? By just saying, ‘It is not mine’,‘Nothing touches me’, ‘This is not mine’,nothing will touch you. Because the rule isthat, ‘Is this yours, or that one is yours’? Ifsuch confusion arises, you should say, ‘It isnot mine’ and it will automatically go away. Itwill not stay. It will not even stay to tell youthat ‘I was yours’. The moment you say, ‘Thisis not mine’, it will go away.

What is the result of that purushartha?

Purush and prakruti become separatethrough bhedvignan (spiritual science thatseparates the Self and the non-Self). Afterbecoming Purush when one follows the fiveAgnas, he will end up becoming Purushottam.The ultimate state is that of Purushottam.Puraan Purush Purushottam is calledBhagwan, the one who does not have even‘I-ness’ (potapanu). He does not have ‘I-ness’ (potapanu) with this existing physicalbody that, ‘I am saying this, and why are younot listening to me?’

Questioner: It is more than enough ifone becomes Purush for just one second.

Dadashri: No one has become aPurush even for a second. What did someonelike that Anandghanji Maharaj say? ‘Dear LordAjitnath! You have conquered anger-pride-deceit-greed, attachment-abhorrence, thereforeyou are called Purush. But how can I becalled Purush when they have conquered me?’So how can one become a Purush? If onebecomes Purush for even a second, he willbecome Parmatma (absolute Self).

You in your swabhav, is verily the stateof the absolute Self

Questioner: Now, when we say, ‘Youcome into your swabhav’, who are we tellingthat?

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Dadashri: We are telling one to comeinto parmatma swabhav (into the absoluteSelf). You are in a different state, in the wrongstate. You are in the worldly state; in the non-Self state (state of prakruti). Come into yourown nature, in the nature of the Self(swabhav). Come into your parmatmanature. ‘You are a Parmatma (absolute Self)’,come into that nature. God or no one else hasthe license to take everyone’s license. The onewho comes into his own nature, becomes aParmatma.

How is Gnani’s purushartha?

When I was coming here, I saw a buswas burning on the way. I said, ‘the bus isburning’. It was burning like a huge bonfire.Then I ‘knew’ (janyoon), ‘This bus is burning’.Then I bring on that vision that this is prakruti,how far it reached that, ‘Oh my God, whatare these children doing? These secret rebels!They do not know what they are doing!’ Thisis how that prakruti started working inside; Ikept seeing what is happening in the prakruti!

Prakruti will not refrain from speaking,will it? ‘This bus is burning and it happens likethis’, so are you losing anything in that? Prakrutithinks that this is ours only, so it will not refrainfrom being overwise. Prakruti will continue tobe overwise. We continue to see, that is all.What else? We understood, ‘Oh ho ho! Whatprakruti is doing?’ ‘These boys should not bedoing this. They are doing this because they donot realize the consequence. They do not realizewhat they are doing.’ But at the same time ‘we’‘know’ them. I know that, and on one sideprakruti is doing its talking.

And if some crazy entity within hisprakruti, he will ask, ‘Who are you?’ So thenwe will say, ‘‘We’ are kevalgnan swaroop(absolute knowledge state). You can do

whatever you want to do. You can petition asmuch as you want to against him!’

To ‘see’ prakruti is verily the Knower-Seer State

To see one’s prakruti is the state ofknowing-seeing (gnata drashatapanu). Thenyou should talk with your prakruti. You shouldmaintain interaction with it through the nameof Chandubhai* (Reader should insert his orher name here). You will not have to mentionunfolding of karma (udaya karma). Ask himwhen you get up in the morning, ‘How areyou Chandubhai? Are you in good health ornot?’ He is your neighbor, is he not? What isproblem with that? And Jain is the neighbor ofJain, and Brahmin a neighbor of Brahmin, thenwhere is the problem? So you can tell him(prakruti), ‘How are you? Why don’t youdrink a cup and a half of tea today?’ Whydon’t you get your work done in this way, andsee how well prakruti does the work? Youshould know how to adjust with prakruti. Ithas a wonderful nature.

Questioner: How can one know hisown prakruti?

Dadashri: You can know by ‘seeing’ it,one can know it by studied seeing (nirikshan).

Only when the one seeing his prakrutiis completely separate from it, can he see it.You will not find anyone who ‘sees’ (jonaar)his prakruti in worldly life interaction; you willfind those who study their prakruti. AfterGnan, ‘One’ sees the prakruti, what are itshabits, after becoming the Self. ‘He’ sees thehabits and the nature of the mind-speech-body.

The experiment of letting go of the rein

Questioner: Please explain how toanalyze the relative self (prakruti).

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Dadashri: When you wake up in themorning and there is an inner calling out fora cup of tea or something else, can You nottell? That is prakruti. Then what else does itask for? Then ‘it’ will say, ‘Bring me somesnack and breakfast.’ Would You not knowthat too? If You ‘see’ the relative-self(prakruti) this way all day, then the analysisof the prakruti will occur. You have to ‘see’(jovu) all that by remaining separate from it.Nothing is done with our free will. Theprakruti makes us do it.

Questioner: This is at the gross(sthool) level, but how can we ‘see’ whatgoes on, inside?

Dadashri: You should see who is havingthe desire: ‘Is this desire ‘mine’ (of the Self)or the prakruti’s (relative-self)?’ That is allYou have to ‘see’ because there are only twothings within.

Questioner: Are we to remain separateand then ‘see’? Is that what we have topractice?

Dadashri: If You do this for just oneday, then You will know how to do it. Youneed to do all this for just one day. Then it isjust a matter of repetition for the rest of thedays. That is why ‘we’ tell you to try thisexperiment of ‘letting go of the reins’ for oneday, on a Sunday. With this process your beliefof, ‘It happens only because I have the controlof it,’ will go away.

Questioner: When one says that he hastaken hold of the reins, is that not the ego?

Dadashri: Yes, but that is discharge ego.You should recognize the ego and You shouldalso know on what basis does everythinghappen. Despite this, ‘it’ (the relative-self) endsup having the wrong inner intent (bhaav) that,

‘It happens because of me.’ Therefore, whenyou do this experiment, then all the wrongbhaav will go away.

‘What Chandubhai is doing’? To keep‘seeing’ him is your purushartha. ‘WhatChandubhai is doing, what is Chandubhai’smind doing, chit is doing, intellect is doing,what is the ego doing’, keep seeing all that,and do not interfere (dakho) in them, that ispurushartha. When you see that with purity,it becomes pure and leaves.

Questioner: Then this pudgal (non-Selfcomplex) becomes pure, does it not?

Dadashri: Yes, the pudgal, that whichhas become spoilt, it has become passionate(vikari), it will become passionless (nirvikari)and become pure, and leave. So it is our faultthat we gave rise to it, and that is why thishappened, it will have a claim against us. Sothe real purushartha begins after that.

At least see the rein you have let go of

Questioner: The part that ispurushartha, is the subtle (sookshma)understanding that is called purushartha? Doesletting go of the rein come into that?

Dadashri: Say five times, with pure innerintent in the morning that, ‘today I am lettinggo of the rein of the horses of indriyas (senseorgans).’ Then see the rein you have let go, letone Sunday pass like that. One would worryabout, ‘What will happen, what will happen?’Hey, nothing is going to happen. You are God,what is going to happen to God? Should younot have enough courage knowing that youare God? That Dada has given me the state ofGod. You have Gnan like this, and you havebecome God, and yet you do not get its fullbenefit. Why is that? It is because you do nottake it as a trial (akhatro), do you? You do

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not use that state, do you? What if you remainlike that (God), a little bit?

The mind, speech and conduct (vartan,bodily acts) are continually discharging, andnow You have to just keep seeing them.Discharge is not in Your (and your) hands.You will not attain anything by interfering in it.You (the Self) have to just ‘see’ what‘Chandubhai’ (the non-Self) is doing. This isall Lord Mahavir was doing. He was only‘seeing’; what was going on in His pudgal(non-Self complex) and nothing else. How wisewas He! Just talking about Him gives us somuch joy!

Questioner: But even by being‘dramatic’ in the worldly life, one has to dosomething, does he not?

Dadashri: Nothing needs to be done inremaining ‘dramatic’; everything happens onits own. And there is nothing worth doing, ithappens automatically. You fall asleep at thetime of sleeping, you wake up at the time ofwaking up; everything continues to happen.You cannot say, ‘I have to do it; it is worthdoing’ and also you cannot say, ‘It is not worthdoing’ either because doership is not in Yourhands. Atma (the Self) is the non-doer.

Knowing the nature of the prakruti isKnower-ship

To see closely (nihadavu) the nature ofprakruti is considered knower-ship(gnayakata). Not someone else’s prakrutibut one’s own. And to suffer the pain of one’sprakruti, is considered vedakata (suffering).And the one who knows (jaaney) the natureof his prakruti is considered knower-ship(gnayakata).

There is an experience of endless lives,and so one knows when he has a headache,

really he is the knower of it. He does not doanything else at all, and You have been givenknower-ship, through which You see theprakruti. You should see the prakruti havingthe headache, but instead unawareness of ‘Ihave a headache’ arises. And so it begins tohurt. If he knows, then he knows who it ishurting. He also knows the pain of the others.

Our science is very different. Many times‘we’ too cannot remain separate from pain incertain matters. In certain things ‘we’ aredefinitely separate, but in certain things aboutpain it is attached (stuck) in some places.Wherever ‘we’ are attached, ‘we’ keepseparating (detaching).

Questioner: Do you place greaterupayoga (applied awareness) there?

Dadashri: ‘We’ place greater upayoga,but still upayoga has to be placed. That otheris a sahaj (spontaneous and natural) upayoga.

‘One’ (the Self) knows when the toothaches. The knower continues to only know,there is no pain inside. Prakruti experiencesthe pain, ‘Chandubhai’ experiences the pain,but when one says ‘I am experiencing pain’,then it sticks him. He immediately becomeswhat he envisions to be. I tell you not to delvetoo deep into it. You have one more life left,don’t you? That will all leave.

Charitra moha is getting emptied

This is Chandubhai’s charitra moha thatis coming out. Even in this state, his charitramoha is going to come out. The entire stockis of charitra moha and it has to be ‘seen’;that charitra moha will come out. So if hegets angry with anyone, at that moment, ‘You’are completely separate within with, ‘this shouldnot be so’. As compared to the force of whatis going on the outside, the inner force should

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be greater. That is why You remain separate.And so this is called charitra moha that hasbecome pure and it is called as letting gothrough ‘seeing’. When it leaves thus ‘seen’, itbecomes pure. If it passes in the absence of‘seeing’, it is not considered as pure.

When does the ‘continuous seeing’ ofcharitra moha happen? It is when the worldbecomes forgotten (vismrut). When does theworld become vismrut? When one remains inconstant touch with the Gnani Purush, thenall those other ‘books’ (accounts) becomeerased. By ‘touch’, ‘we’ do not mean alwaysfor the rest of one’s life but if one remains intouch for a certain period of time, everythingwill be erased. Once it is erased, it will notrise again.

Charitra moha can discharge byfollowing Agnas

Questioner: So does charitra mohadissipate by ‘seeing’ and it also dissipates byremaining in the five Agnas?

Dadashri: To ‘see’ (jovu) is five Agnasfor sure, no? To ‘see’ relative and real, is tocome into the Agnas. That is why, in order toget rid of charitra moha; this was mentionedseparately. Charitra moha was createdthrough ‘blindfolded eyes’ (in ignorance of theSelf) and now with ‘open eyes’ (through seeingas the Self), ‘we’ are letting charitra mohaleave.

Questioner: ‘You’ have removeddarshan moha for the mahatmas but charitramoha still remains. Everything that happensduring the course of the day is considered asjust charitra moha. When I get up, it ischaritra moha, when I drink tea, it is charitramoha – it all goes under the heading ofcharitra moha. So which kind of precise

awareness is it that ‘sees’ charitra moha ascharitra moha only?

Dadashri: ‘I’ have told You that it isvyavasthit; ‘You’ are to keep ‘seeing’. Thereis liberation with that Agna. ‘You’ just have tokeep on ‘seeing’. No matter what kind of anactivity he is doing, just keep ‘seeing’.

Do not create attachment-abhorrence, inthat which unfolds

When you write books that too, ischaritra moha. Because if someone takes itaway, moha (reaction of the illusion) arises,but You, do not like that moha. Even peoplelistening to satsang here, is charitra moha.There is moha in it of some kind; even cominghere to satsang is charitra moha. There isno problem with kriya (activity external orinternal), but there is a problem with ‘havingmoha’ in kriya. There cannot be any objectionto kriya. Whether you chew your food overand over again or you don’t chew your food,there is no problem with that. If you quicklyswallow bitter medicine there is no problemand there is no problem with it, if you do itslowly. But there is moha for it. He will say,‘no matter how bitter the medicine, I will drinkit slowly’ so then even that is charitra mohaand if someone says, ‘I am not able to takebitter medicine’, that too is charitra moha.This charitra moha is one type of moha.

Questioner: So what I had wound inthe past and brought with me, is unwinding; isthat called charitra moha?

Dadashri: Yes. The baggage you hadwound and brought with you, when it unwinds,that is called charitra moha. And the Lordsays, ‘when it unwinds, do not do raag-dwesh(attachment-abhorrence) in it and remainGnata-Drashta (Knower-Seer)’.

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Charitra moha of anger (krodha) willdischarge and so will charitra moha ofattachment (raag). ‘You’ have to ‘see’ what iscoming out. When the stock that was filledcomes out as raag-dwesh (attachment-abhorrence) You have to keep ‘seeing’ that.When Chandubhai scolds someone, You willnot have abhorrence towards him. You willsay, ‘this should not be so’, but you will notfeel abhorrence towards him. When stock ofabhorrence (dwesh) is discharging, then it isnot acceptable that You get shaken up.

There you should become free by doingpratikraman

Questioner: What about a bad thoughtthat arises when I am ‘seeing’ the charitramoha (discharge illusory attachment) of‘Chandubhai’?

Dadashri: A bad thought that arises isalso charitra moha.

Questioner: So then do I have to justcontinue ‘seeing’ when such bad bhaav arises?

Dadashri: When you say they are‘bad,’ that in itself is a danger. There is nosuch thing as ‘bad.’ If someone gets hurt, tell‘Chandulal,’ ‘Why did you hurt him,‘Chandulal’? Now do pratikraman for that.’There is no such thing as good and bad as faras God is concerned; all that is applicable inthe society and the worldly life.

To know charitra moha is upayoga

Questioner: ‘You’ have one statement,‘darshan moha goes away with the Gnan ofthe Gnani Purush and charitra moha goesaway by following the Agnas of the GnaniPurush’.

Dadashri: That is true. When both theseremain (Gnan and Agnas), it is of worth. If

You cling on to charitra moha, then it is yours,if not then it is not Yours. If You remain‘Knower-Seer’ (Gnata-Drashta), it is notYours, but if you say, ‘this is happening tome’, then it is yours. Go with whichevermethod you are comfortable with.

Questioner: To be the ‘Knower’ ofcharitra moha, that is upayoga (appliedawareness as the Self), is it not?

Dadashri: To know charitra moha,that verily is upayoga. It does not touch the‘Knower’.Shuddha upayoga is verily purushartha

Questioner: So, however muchKnower-Seer we remain, that much is thepurushartha!

Dadashri: Or if you see Shuddhatmain others, or follow our Agnas, that ispurushartha. When you follow the five AgnasI have given to you, at that time there ispurushartha. So if you follow the five Agnas,that is a shuddha upayoga (pure appliedawareness). Otherwise, to see prakruti closely(nihadavi). If ‘Chandubhai’ is arguing aboutsomeone, and if You see ‘Chandubhai’ that,‘Oh ho ho! You are still just the same as youwere before, you have not changed.’ WhenYou see this way, then that is consideredshuddha upayoga. Shuddha upayoga verilyis our purushartha.

The one who sees prakruti closely isPurush

Prakruti is dependent on other factors(paradhin), not dependent on the Self(Atmadhin). One who knows his prakruti,will become the absolute Self (Parmatma).Knowing Purush (the Self) one can knowprakruti. One becomes Purush afterbecoming a Gnani (attaining knowledge of the

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Self). Purushartha begins when one becomesa Purush, and what kind of purushartha isof the Purush? It is where One keeps ‘seeing’prakruti with awakened vision of the Self(nihadavu).

One who ‘sees’ prakruti with awakenedvision of the Self (nihadey) is Purush. Onewho continuously ‘sees’ (nihadi rahyo) theprakruti with awakened vision as the Self isParmatma (absolute Self). So what one has to‘see’ in prakruti? One would ‘see’ what themind is thinking, what decisions the intellect istaking, one will even ‘see’ what crazy thing theego is doing, one will ‘see’ where the egocollides too. This is because the ego is blind, itfollows through the eyes of the intellect(buddhi). No one except intellect will keep it.It is because of presence of the intellect (buddhi)that it has any value. It has become a president.The intellect becomes a prime minister. So theOne who ‘sees’ (nihadey) with awakened visionof the Self, this ego and all this, is calledShuddhatma (pure Soul). One simply has to‘see’ with the vision as the Self.

Seeing prakruti closely (nihadavi) isswa-ramanata (dwelling in the Self). So whatcomes into prakruti? Mind-intellect-chit-ego,senses of perception, all these come intoprakruti. And if someone tells Chandubhai,‘Chandubhai, you do not have any sense, youdo not do a proper job of running the contractbusinesses’, and his face becomes like heswallowed castor oil and You see it closely,that is more than enough. There is no problemif You know that the face has become like heswallowed castor oil, people have the problemif that happens. You (Self) do not have theproblem, but You ‘see’ it closely.

Questioner: Once you had spoken ina sentence that, ‘Do not do vikalp (‘I am

Chandulal, this is happening to me’), and ifvikalp does occur, then ‘see’ the vikalp andthe vikalpi (the one who has becomeChandulal) and You will become free’.

Dadashri: That is correct, You just seethat. That is called swa-ramanata.

The One who continuously sees theprakruti is Parmatma

Questioner: Please explain more about,‘One who ‘sees’ the prakruti is Purush andthe one who continuously ‘sees’ the prakrutiis Parmatma.

Dadashri: It means Chandubhai’sprakruti, what ‘Chandubhai’ is doing, if one‘sees’ all that closely, it is called Purush, andone is continuously ‘seeing’ is Parmatma.

Questioner: What is the differencebetween Purush and Parmatma?

Dadashri: Purush is still becoming aParmatma. And Parmatma does not haveto do anything, he is a Knower-Seer and ineternal bliss. Whereas you still have to settlefiles; that is all.

Therefore, Purush is still ‘studying tosee’ (jovu, nihadavu) that prakruti is doingall this; He, the Self is not the one doing it. Heis called a Purush. When someone curses athim, he feels, ‘Oh ho ho! He is not the doer.His prakruti is doing that.’ That is when he isconsidered to have become a Purush. But hestill has not attained the stillness of a Purush,and so he becomes upset. However, he is aPurush. Further ahead, he does not have thework of studied seeing. At the time of thesound (of the cursing), the prakruti is ‘seen’,such a One has become a Parmatma.

When one finds a fault, it means that heis not ‘seeing’ the prakruti. Later he realizes

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that he made a mistake. No one is at fault inthis world, and mistake that happens; it is amistake of the prakruti. And if one sees ‘him’at fault for the mistake of the prakruti, andthat is a grave mistake. So what did we say?So when prakruti is fighting with a prakruti,just see them fighting.

Questioner: One keeps up with thestudied ‘seeing’.

Dadashri: There is no problem then.But when the other prakruti is fighting withyou, if he is being hurt by you, then that isyour mistake. Because the other person doesnot know about the prakruti. He only knows,‘I verily am this body complex’, so you cannottell him anything. You have to make sure youdo not hurt anyone, and nothing is going tochange, whether you fight or not. One hasdone nothing but fight for endless lives. Andhe believes that he can change by doing that.Nothing is going to change.

Questioner: But Dada, at least somechange can occur with pratikraman we doagainst a prakruti, can it not?

Dadashri: We gave him the Gnan tomake that change. And change will happenwhen that Gnan comes into result.

The goal is to reach at the shore only

Now if You want to attain moksha(liberation), then remain sincere to pragnya.If you want to stroll around for pleasure thengo there—become the relative self—for a littlewhile. Now if the unfolding karma drags youthere, then it is a different thing. Even whenthe force of the unfolding karma drags you,You should stay on this side (the Self). If theriver current pulls you on that side should Younot resist it and not be swept away? ShouldYou not attempt to reach the shore—the

destination or should you get pulled the way itpulls you?

Questioner: So if His (the Self) decisionis strong then He will remain sincere, won’tHe?

Dadashri: If it is tenacious then only hewill be able to hang in there and stay. Otherwisewhere is the decision (nischaya) in it at all?He will get dragged by the current of the river,and the other bank will not be reached andYou should pull towards the bank. Your effortmust be to cross the current towards theshore—the Self, to remain as the Self. Anyeffort made will make Your feet take hold ofthe ground that leads to the shore.

If you go down in the ocean, there willbe so much water so until your feet do notreach at the bottom, you have to try that, doyou not! And all that is happening. Now Youdo not have to do anything for that. You simplyhave to know the talk. Once you know, it willcontinue to fit automatically. You have to knowand get into understanding. In fact, what is themeaning of Gnan, it is to know andunderstand. It will automatically continue tohappen inside.

Questioner: We know and yet atremendous wave of murchha (illusion) comesand takes over. In spite of knowing, thishappens.

Dadashri: It is such that ‘we’ havecommenced this since many past lives. Andthis for you, is the commencement of howmany life times? Then one will say, ‘only offew years.’ If you are progressing this fastwith only few years in Gnan, then all thosewill dissipate fast, you have that assurance,don’t you?

~ Jai Sat Chit Anand

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Watch Pujya Deepakbhai on T.V. ChannelsIndia Doordarshan (National), Every Wed-Thu-Fri 9 to 9:30 AM (Hindi)

Aastha, Everyday 10:20 to 10:50 PM (Hindi)DD-Girnar, Everyday 9 to 9:30 PM (Gujarati)Arihant TV, Everyday 9 to 9:30 AM & 8:30 to 9 PM (In Gujarati)DD-Sahyadri, Mon-Tue-Thu-Sat 7:30 to 8 AM & Wed-Fri 7:15 to 7:30 AM (Marathi)

USA SAHARA ONE, Mon to Fri 9 to 9:30 AM EST (In Gujarati)USA-UK Aastha (Dish TV Channel UK-849, USA-648), Everyday 9:30 to 10 PM (In Gujarati)

Contacts : Trimandir, Simandhar City, Ahmedabad-Kalol Highway, P.O.:Adalaj, Dist.:Gandhinagar-382421, Gujarat, India. Phone : (079) 39830100, E-mail: dadavani@dadabhagwan.orgVadodara : 9924343335, Mumbai : 9323528901, USA: 1-877-505-DADA(3232), UK: +44-7956-476-253Websites : (1) www.dadabhagwan.org (2) www.dadashri.org

Watch Pujya Niruma on T.V. ChannelsIndia DD-Girnar (Gujarati), Everyday 7 to 7:30 AM & 3:30 to 4 PM (Gujarati)

DD-Saptgiri (Telugu), Monday-Friday 7:30 to 8 AM (Telugu) - NewArihant TV, Everyday 10 to 10:30 AM & 5 to 5:30 PM (Gujarati)Soham TV Everyday 1-30 to 2 pm, 6-30 to 7 PM (repeat) (Hindi)

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15 Years Subscription - India: 800 Rupees USA: 150 Dollars UK: 100 PoundsIn India, D.D. / M.O. should be in favour of "Mahavideh Foundation" payable at Ahmedabad.

26 April 2012

DADAVANI

Date Spiritual Discourses Morning Session Evening Session

Fri. June 29, 2012 GP Shibir 10:00 to 12.30 pm 4:00 to 6:30 pm

Sat. June 30, 2012 GP Shibir 10:00 to 12.30 pm 4:00 to 6:30 pm

Aptaputra Satsang - 4:00 to 6:30 pm

Sun. July 1, 2012 Satsang 10:00 to 12.30 pm -

GNANVIDHI - 4:30 to 7:30 pm

Mon. July 2 2012 GP Shibir 9:30 to 12.00 pm 4:00 to 6:30 pm

Tue. July 3, 2012 GURUPURNIMA 8:00 to 12.00 pm 4:00 to 7.00 pm

Wed. July 4, 2012 GP Shibir 9:30 to 12.00 pm 4:00 to 6:30 pm

With Param Pujya Dada Bhagwan’s infinite grace, Pujya Niruma’s blessingsand in the presence of Atma Gnani Pujya Deepakbhai Desai, We all mahatmapariwar of Dallas invite you and your family to attend and participate in thegrand celebration of Param Pujya Dada Bhagwan’s Gurupurnima.

With Param Pujya Dada Bhagwan in our hearts and his love for all in oureves we offer our greetings and namaskars to The Divine within you. On hisbehalf, with a deep sense of gratitude and humility, we accept the high privi-lege of hosting this celebration of The Self, The awakened Guru.

Jay Sachchidanand.

Co.: 1-877-505-DADA(3232) Ext 10, Email: gp@dadabhagwan.org, Visit: www.dadabhagwan.org

Satsang VenueHyatt Regency DFW, 2334 North International PKWY, DFW Airport, TX 75261.

Free Parking for attendees.

April 2012 27

DADAVANI

Date Day Venue Program From To Venue Email/Tel Extension

2-Jun Sat Philadelphia Satsang 4.30 PM 7.00 PM eksoul@hotmail.com

3-Jun Sun Philadelphia Aptaputra Satsang 10.00 AM 12.30 PM Tel. Ext: 1002

3-Jun Sun Philadelphia Gnanvidhi 5.00 PM 7.30 PM

4-Jun Mon Philadelphia Aptaputra Satsang 7.00 PM 9.30 PM

6-Jun Wed Raleigh Satsang 7.00 PM 9.30 PM Tel. Ext: 1003

7-Jun Thu Raleigh Aptaputra Satsang 10.00 AM 12.30 PM

7-Jun Thu Raleigh Gnanvidhi 6.30 PM 9.00 PM

8-Jun Fri Raleigh Aptaputra Satsang 6.30 PM 9.00 PM

12-Jun Tue Birmingham Satsang 7.00 PM 9.30 PM Tel. Ext: 1004

13-Jun Wed Birmingham Gnanvidhi 6.30 PM 9.00 PM

14-Jun Thu Birmingham Aptaputra Satsang 6.30 PM 9.00 PM

16-Jun Sat Chicago Satsang 4.30 PM 7.00 PM Tel. Ext: 1005

17-Jun Sun Chicago Aptaputra Satsang 10.00 AM 12.30 PM atul.pandya7@gmail.com

17-Jun Sun Chicago Gnanvidhi 5.00 PM 7.30 PM

18-Jun Mon Chicago Aptaputra Satsang 6.30 PM 9.00 PM

20-Jun Wed Toronto Satsang 7.00 PM 9.30 PM ivdeepak@gmail.com

21-Jun Thu Toronto Gnanvidhi 6.30 PM 9.00 PM Tel Ext: 1006

22-Jun Fri Toronto Aptaputra Satsang 6.30 PM 9.00 PM canada@dadabhagwan.org

23-Jun Sat Minneapolis Satsang 4.30 PM 7.00 PM sshah6@hotmail.com

24-Jun Sun Minneapolis Aptaputra Satsang 10.00 AM 12.30 PM Tel Ext: 1007

24-Jun Sun Minneapolis Gnanvidhi 5.00 PM 7.30 PM

25-Jun Mon Minneapolis Aptaputra Satsang 6.30 PM 9.00 PM

29-Jun Fri Dallas GP Shibir 10.00 AM 6.30 PM

30-Jun Sat Dallas GP Shibir 10.00 AM 6.30 PM

30-Jun Sat Dallas Aptaputra Satsang 4.00 PM 6.30 PM gp@dadabhagwan.org

1-Jul Sun Dallas GP Shibir 10.00 AM 1.00 PM Tel. Ext. 10

1-Jul Sun Dallas Gnanvidhi 5.00 PM 7.30 PM

2-Jul Mon Dallas GP Shibir 9.30 AM 6.30 PM

3-Jul Tue Dallas Gurupurnima 8.00 AM 12.00 PM

3-Jul Tue Dallas Gurupurnima 4.00 PM 7.00 PM

4-Jul Wed Dallas GP Shibir 9.30 AM 6.30 PM

7-Jul Sat Phoenix New Mhtm Satsang 4.30 PM 7.00 PM mehta.vidhi@gmail.com

8-Jul Sun Phoenix Aptaputra Satsang 10.00 AM 12.30 PM Tel. Ext: 1008

8-Jul Sun Phoenix Gnanvidhi 5.00 PM 7.30 PM

9-Jul Mon Phoenix Aptaputra Satsang 7.00 PM 9.30 PM

14-Jul Sat Los Angeles Satsang 4.30 PM 7.00 PM Tel. Ext: 1009

15-Jul Sun Los Angeles Aptaputra Satsang 10.00 AM 12.30 PM boloram@sbcglobal.net

15-Jul Sun Los Angeles Gnanvidhi 5.00 PM 7.30 PM

29-May Tue Virginia Aptaputra Satsang 7.30 PM 9.30 PM Rajdhani Mandir, VA 20151 Tel Ext. 1012

6-Jun Wed Charlotte, NC Aptaputra Satsang 7.00 PM 9.30 PM Tel. Ext: 1003

14-Jul Sat Simi Valley Aptaputra Satsang 4.30 PM 7.00 PM Royal Delhi Palace CA 91303 Tel. Ext: 1009

Aptaputra's USA Satsang Program 2012

Pujya Deepakbhai's USA-Canada Satsang Schedule 2012Contact telephone no. for all centers in USA & Canada: 1-877-505-DADA (3232), email:usa@dadabhagwan.org

Radisson Hotel Philadelphia

Northeast 2400 Old Lincoln

Highway @ US Route

1,Trevose,PA,19053

Hindu Society of North Carolina

Temple Main Hall 309 Aviation

Parkway,Morrisville,NC,27560

Hindu Temple and cultural Center

of Birmingham 200 North Chandalar

Drive,Pelham,AL,35124

Jain Society of Metropolitan

Chicago (Jain Temple in Bartlett, IL)

435 N. Route 59, Bartlett,

IL, 60103

Vedic Culture Centre 4345 14th

Avenue,Markham,

Ontario, L3R0J2

S V Temple 7615 Metro

Blvd.,Edina,MN,55439

Hyatt Regency DFW

2334 N. International Parkway,

Adjacent to Terminal C,

Dallas Fort Worth Airport, TX,75261

Indo American Community Center

2809 W. Maryland

Avenue,Phoenix,AZ,85017

Jain Temple 8072 Commonwealth

Ave,Buena Park,CA ,90621

28 April 2012

DADAVANI

Spiritual Discourses & Gnanvidhi in the presence of Pujya Deepakbhai

BhujDt. 25th April (Wed),7-30 to 10 pm-Satsang & Dt. 26th April (Thu), 6-30 to10 pm-GnanvidhiVenue : Trimandir, Behind Hill Gardan, Airport Road, Bhuj. Ph: 7567561556

MorbiDt. 27th April (Fri),8 to 10-30 pm-Satsang & Dt. 28th April (Sat), 7 to10-30 pm-GnanvidhiVenue : Near Samay Gate, Opp. Vinayak Hall, Shanala Road , Morbi. Ph: 9624124124

MehsanaDt. 7th May (Mon),8 to 10-30 pm-Satsang & Dt. 8th May (Tue), 7 to10-30 pm-GnanvidhiVenue : Vimal Party Plot, Modhera Char Rasta, Highway Road. Ph: 9909973401

NadiadDt. 12th May (Sat),8 to 10-30 pm-Satsang & Dt. 13th May (Sun), 7 to10-30 pm-GnanvidhiVenue : Basudivala School Ground, Near Ipcowala Hall Ground. Opp. Paras cinema. Ph: 9998981965

Spiritual Retreat in Hindi at Adalaj Trimandir - Year 2012Dt. 17th to 20th May, Everyday 9:30 am to 12 pm & 4:30 pm to 7 pm - Spiritual DiscoursesDt. 19th May (Sat) - 3:30 pm to 7 pm - Self-realization Experiment (Gnanvidhi)Dt. 21st May (Mon) - Whole day - Mahudi-Taranga (Gujarat) Pilgrimage tourNote : This retreat is for Hindi Speaking people. If you are one of them and want to register forthis retreat, you must register your name at your nearest satsang centre and if there is no satsangcentre in your nearby area, then register your name on Tel. (079) 39830400 at Trimandir Adalajlatest by 22nd April 2012.

Adalaj TrimandirDt. 2nd August (Thu), 9-30 am to 12-30 pm- Darshan-Bhakti - Rakshabandhan CelebrationDt.10th August (Fri), 10 pm to 12 am (Midnight) - Bhakti - Janmashtmi CelebrationDt. 11th August (Sat),4-30 to 7 pm-Satsang & Dt. 12th August (Sun), 3-30 to7 pm-GnanvidhiDt. 12th to 19th Sept.-Paryushan Parayan Satsang on Aptavani-8 & 20th Sept.-Sp. DarshanHyderabad : Dt. 17th-18th-19th August - Satsang & GnanvidhiBangalore : Dt. 21st-22nd August - Satsang & GnanvidhiAurangabad : Dt. 6th-7th October - Satsang & GnanvidhiJaipur : Dt. 9th-10th October - Satsang & GnanvidhiDelhi : Dt. 12th-13th-14th October - Satsang & Gnanvidhi

Venue, timing, contact and more details will be given in next issues.